成唯識論述記 2.112

2.112

述曰：言《瑜伽》者，名為相應，此有五義，故不別翻：一、與境相應，不違一切法自性故；二、與行相應，謂定惠等行相應也；三、與理相應，安、非安立二諦理也；四、與果相應，能得無上菩提果也；五、得果既圓，利生救物，赴機應感，藥病相應。此言「瑜伽」，法相應稱，取與理相應。多說唯以禪定為相應，瑜伽之師即依士釋；師有瑜伽名瑜伽師，即有財釋。若言瑜祇即觀行者，是師之稱，以假想惠，非謂實以刀等折之，於麁色相即是所折之色相也。半半破之，漸次而折，除麁至細，至不可折假說極微，不同小乘體無方分而不可折。

The Commentary states: As for "yoga," it is called "corresponding." This has five meanings, hence it is not translated separately: first, corresponding with the object, because it does not contradict the intrinsic nature of all phenomena; second, corresponding with practice, namely corresponding with practices such as concentration and wisdom; third, corresponding with principle, the principles of the two truths, established and non-established; fourth, corresponding with fruit, capable of attaining the fruit of unexcelled bodhi; fifth, having perfected the fruit, benefiting sentient beings and saving living creatures, responding to capacities and matching needs, like medicine matching disease. Here "yoga" is the designation of corresponding with phenomena, taking correspondence with principle. Most say that it refers solely to dhyāna concentration as corresponding. "A master of yoga" (yogācārya) is an appositional compound (tatpuruṣa); when a master possesses yoga, he is called a master of yoga, which is a possessive compound (bahuvrīhi). If one says yogin, that is a practitioner of contemplation, which is a title for a master. By means of wisdom of mental construction—not by actually dividing with knives or the like—upon the coarse mark of visible form, which is precisely the mark of visible form to be divided, one breaks it in halves, gradually dividing it, eliminating the coarse down to the subtle, until it cannot be divided further, conventionally designating it an atom; unlike the Hīnayāna, where its substance has no spatial parts and cannot be divided.